The 38th Syarah of Wisdom – Syarah al-Hikam

 

38TH WISDOM LECTURE

لَا تَرْحَلْ مِنْ كَوْنٍ إِلَى كَوْنٍ فَتَكُوْنُ كَحِمَارِ الرَّحَى يَسِيْرُ وَ الْمَكَانُ الَّذِي ارْتَحَلَ إِلَيْهِ هُوَ الَّذِي ارْتَحَلَ مِنْهُ وَ لكِنِ ارْحَلْ مِنَ الْأَكْوَانِ إِلَى الْمُكَوِّنِ.

" Do not go from one world to another until you are like a donkey spinning in a mill. The place he goes to is where he left . However, move from nature to the Creator of nature. "

Shaykh Ibnu 'Athā'illah said:

" Do not go from one world to another until you are like a donkey spinning in a mill. "

Do not move from one realm to another until you are like a ḥimār or a donkey that pulls a threshing floor.

A student is required to do 'charity with sincerity, it should not be accompanied by riyā' . Because a murīd is expected to be persistent in doing charity sincerely, that is, without any riyā mixture in it. If he does charity because he wants the reward of heaven and seeks a high position in heaven, it is still forbidden for a murīd . He is like a donkey pulling a mill. The parable of leaving one world (such as riyā' ) to another world (such as heaven) makes no difference, because heaven is also a realm or makhlūq that is not worth seeking out. However, he should leave the world to move to the One who is Qadmthat is, only towards God alone.

Indeed, Allah is the Dzāt who deserves to be worshiped, Allah is Rubūbiyyah . And God's right is to be worshipped.

He (the donkey) walks, even though the place he is going to is the place he started from.

Indeed, if the purpose of your good deeds is the reward of heaven, you are like a donkey that pulls a mill. The road he took was the first road he passed, it just went round and round, not moving from its place again. In the same way, a person who does good deeds, moves or goes away from riyā' (something new or makhlūq) to heaven (which is also new or makhlūq), he leaves something new to something new, in the same way that he goes round and round from his original place .

However, you should move away from mumkin (earthly world), towards the Creator of the World (Allah).

Act sincerely for the sake of God alone, not because of hoping for rewards or rewards in this world or the hereafter. Whoever does good deeds because he hopes for heaven, he is a servant of heaven, whoever does good deeds because of God alone, he becomes a servant of God.

And truly only to your Lord is the peak or the end of your goal. A person who does good deeds only for the sake of Allah, he will reach Allah. Pay attention to the words of the Prophet, may God bless him and grant him peace:

This word of wisdom is actually a reinforcer of the previous word of wisdom ( Hikmah 37 ). We have understood in the previous study of wisdom, that there is only one Essence, Allah SWT, there is no match for Him.

He is the One who exists and stands alone, without anyone accompanying him. And He is the One who has existed since time immemorial, there is no beginning for Him. When you look around you see various things, in essence they do not exist, because all of nature was created by God for a moment. So we understand that all existing creatures do not have power and effort, all their movements are under the control of the power of Allah Almighty.

If your mind has been imprinted with the model of the concept of belief above, and has become an understanding that is engraved in the bottom of your heart. means that the meaning of monotheism contained in the sentence لاإله لا الله is really firmly embedded in your brain and heart.' And realize that in the power of God, there is no rival power, in the glory of God there is no equal glory, in the kingdom of God there is no rival kingdom and in the lordship of God there is no equal God.

Because it is believed that every thing that exists, arises from the will of Allah, along with His will and will return to His presence. And you have understood, verily the One who exists and has all that exists is only one, Allah the Almighty. Therefore, do not let your dreams pass to other than the all-wise Essence, Allah Azza wa Jalla.

If you want your sustenance to be abundant, then hasten to come to the Essence who is in control of the Heavens and Earth and their contents.!

If you dream that your physical body wants to be healthy, then hasten to come to the Essence who has been made a complaint by Prophet Ibrahim..!

As his words are in the word of Allah: وإذا مَرِضتُ   فَهو يَشْفينِ   "If I am sick, it is He who heals me" (Surah Al-Syuara, 80)

If you crave serenity, luck and peace, then immediately face the Essence who says: 

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً 

 "Whoever does righteous deeds, both men and women, while believing, We will indeed give him a good life and indeed We will reward them with a better reward than what they did." . (Qs. Al-Nahl, 97)

And if you have concerns and fear from being disturbed by wrongdoers or enemies, then complain to the One who has said;

Allah said: "Do not worry both of you, verily I am with you both, I hear and see". (Surat Taha, 46).

So do not ever complain about all your desires and needs to other than Allah. Because this includes not uniting God. So, the faith must be built from two elements, physically and mentally (heart and behavior) cannot be partial. The heart believes in the oneness of Allah, but the behavior of dzahir does not reflect what is believed, this is wrong. Dzahir's behavior reflects his belief in Allah, but the faith in his heart is broken, also wrong. So true faith must be built from these two elements. Nothing can be reduced in the slightest.

As the Prophet's upbringing of the companions of Abdullah bin Abbas which is described in the following hadith; The Prophet SAW said:

 "Son, I teach you a few words: Take care of Allah, surely He will take care of you. Take care of Allah, surely you will find Him in front of you.  If you want to ask, ask Allah, and if you want to ask for help, ask Allah. Know that if the entire Ummah were to unite to give you an advantage, you would not get that other than what Allah has ordained for you. And even if they unite to do something that harms you, it will not harm you except what Allah has ordained for you. The pen has been lifted and the pages have dried.” (HR Imam Tirmidhi)

That's the guidance of the Prophet to his people in matters of faith, very comprehensive. If it is clear, wishful thinking and all goals must be directed to God, then the next interaction that is carried out includes an act of obedience. Like trying to earn sustenance, seek treatment to get health, learn to have knowledge, and so on.

Causes like this include obedient behavior (carrying out God's commands), and an inseparable part of the scope of the line of faith. We should also understand that between material causes like the example above and the reasons for getting Allah's grace are the same.

For example, making the servants of Allah who are close to Him such as the Prophets, Companions and Salihin as intermediaries to achieve the grace of Allah SWT. Because, just as Allah made rain as a cause for the emergence of plants, food as a cause of satiety, medicine as a cause for healing diseases, also made the Prophet's high rank with Him, as a cause of getting mercy and intercession.

Did not Allah say that the Messenger of Allah was sent as a mercy to the worlds.

And We have not sent you but to be a mercy to the worlds. (Surat al-Anbiya', 107)

It is very clear, a Muslim can use medicine as a cure for illness, drink water to be fresh and try to get sustenance. It is also permissible to use the Prophet as a wasilah or intermediary to bring God's grace and achieve success. This kind of step, including interaction according to the order of Allah's provisions, is indeed recommended to be carried out.

So it is very surprising, if someone finds a patient with a disease who complains to the doctor, "Doc, please cure my illness". He ignores and does not protest the words at all, even though such requests can damage the faith.

However, if he finds someone who turns to Allah and says; "O Allah, I put my trust in you with the blessing of the rank of your Prophet, Muhammad saw, so that You heal the diseases we suffer from."

He acts infidel and polytheistic towards people who pray like this, sometimes he even orders him to take the shahada. So, what is the difference between the pseudo causality that Allah has placed in medicine as a healer and the rank of the Prophet who was made tawasul for various needs?

Even more surprising, is the group that distinguishes between the life of the Prophet and his death. They believe that tawasul to the Prophet SAW was prescribed only during his life, not after his death. Groups like this mean that tawssul to the Prophet will succeed only through his physical strength. After he died, that power was gone. So if you still rely on him, then there is no benefit. Of course, this kind of belief is wrong, because it considers the Prophet to have intrinsic power that can realize one's desires.

In fact, he is involved in shirk which is worrying, because there is only one true power, the power of Allah the Almighty. Be aware, the prescribed tawassul, is relying on the rank of the Prophet who was elevated by Allah to obtain His forgiveness and intercession. Without assuming that the Prophet gave everything, but still believes that everything comes from Allah SWT which is realized because of his blessings.

May our faith be stronger and not shaken even though there is a storm that hits, and get salvation before God. Amen

Wassalamu alaikum warahmatullahi wabarakatuh